Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	efficient_a	end_n	final_a	2,172	5	9.9792	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52345	A treatise of the difference bbtwixt [sic] the temporal and eternal composed in Spanish by Eusebius Nieremberg ... ; translated into English by Sir Vivian Mullineaux, Knight ; and since reviewed according to the tenth and last Spanish edition.; De la diferencia entre lo temporal y eterno. English	Nieremberg, Juan Eusebio, 1595-1658.; Mullineaux, Vivian, Sir.	1672 (1672)	Wing N1151; ESTC R181007	420,886	606

because he who passes from nothing to be a Creature capable of reason and glory ought alwayes to look upon the end for which he was created and from that consideration to make a change of his life as David did of his who confesses in the same Psalm That his change came from the right hand of the most high Let us then as he did remember to change our customs from tepid to become fervent and from Sinners just because the end for which we were created is onely God This onely consideration of so high an end will be able to work a change in us And for this reason David gave this Title to another Psalme To the end For those that are to be changed or altered The holy Prophet well knew the importance of this mindefulness of our last end and therefore he repeated it in his Psalms to the end that having our attention alwaies fixed upon it we should not cease to ayme at it nor spoil our intentions by the mixture of other thoughts of less consideration as he gives to understand in the Inscription of his Psalm 74 which sayes Vnto the end Corrupt not Another Version saies To the end Lose not As if he should say Look upon the end for which thou art created to the end thou maist not lose it Let us also consider that glory being no wayes due unto our nature yet God out of his mercy created us to enjoy it and when he might have made us for a natural felicity and perfection was pleased to create us for a supernatural Other creatures he made for us but us for himself There is no creature hath a more noble end than we there is neither Seraphin nor Archangel that surpasses us in this Let us therefore know the value of it that we may not lose it and with it our selves Consider also that if God should not have made thee for himself nor to the end thou mightest serve him but had left the free and at liberty and had onely given thee a being yet even for that thou owest him all what thou art The Son although the Father be not his end yet ows him all respect and reverence because he begat him The Husbandman who plants a tree hath right unto the fruit God therefore who created and planted thee hath right unto thee and all that thou art And if his right be such for making thee it is no less for ordaining thee for himself There is no Dominion so absolute as both Divines and Philosophers affirm as that of the End over those things which are in order to it in so much as Marcilius Ficinus sayes Mar. Ficinus l. 1. Epis The end is a Lord more excellent then those things which as Servants and Ministers relate unto it For this reason man although he be neither the Creatour nor utmost end of Corporal things yet because he is their immediate end and that they were ordained for his use is their Lord and God who is the utmost end of man and them is the Lord of all Philo calls the End the head of things For as a Prince is the absolute head and Lord of his vassals and Kingdom so the End is Lord and head of those things which have a relation unto it and therefore man who is wholly from God and for God ought not to stir a hand or a foot but in order to his service One of the Philosophers calls the End The cause of causes another The principal of all causes If therefore unto God because he is thy efficient cause thou owest him what thou art for being thy final cause thou owest him more then thou art For this obligation looks not upon that which thou hast received which is thy finite and limited being but upon that for which thou art ordained which is a being divine infinite and without limit Even God himself as he is the efficient cause of things doth as it were serve himself as he is the chief good and Final cause of things and doth not make them but for this end What right then hast thou to work for any thing but God since God doth not nor will work for any thing but himself The End is the cause of causes and therefore if thou owest thy self unto God for being thy Maker thou owest thy self unto him for being thy End for he had not been thy Maker if it had not been for some End which was the cause of thy creation §. 2. Consider the force of the End in the several Orders of things Natural Artificial and Moral that thou maiest from hence gather what force it ought to have in things supernatural With what violence do the the Elements tend unto their centre because it is their End With what force doth a stone fall from high and with what violence doth it press unto its natural place and bears down all before it And the fire that it may attain his Sphere how it mounts above the highest hills and rocks Consider a great Stone hung in the air by some Cable how it strives to get loose and being at liberty with what violence it falls upon the earth with what speed and earnestness without stay or diversion to one part or other it tends straight to its Center In this manner thou oughtest to seek after thy Lord God with all the powers of thy soul with all the forces of thy body and all the affections of thy heart all thy inclinations are to tend that way thou art to go directly to him without diverting on either hand or looking upon any creature which may detain thee bearing down all things temporal before thee A stone that it may attain its end sticks not to fall in water fire or to be dasht in a thousaud pieces and thou that thou mayest attain thy God art not to stop at any thing not at the loss of goods or honour or at the very tearing of thy members in pieces and as our Saviour sayes If thy Eye scandalize thee pluck it out or cut off thy Foot or Hand if it offend thee for it is better to enter into heaven blind or lame then to fall into hell fire sound and entire Things natural find no quiet but in their Centre and the Mariners needle rests not but when it beholds the North no more shall the Soul ever meet with repose but in God And certainly the cause of the greatest miseries and afflictions in the world proceeds from our deviating from God who is our onely End and eternal happiness Let the heart of man therefore undeceive it self for it shall never finde quiet and content but in its Creatour If we come to things Artificial Those which are not directed to some end what are they but a disorderly confusion If a Painter should draw his lines without proposing any Idea unto himself what would be the issue of his work but a great blot If in painting some great Captain he should instead of a Sword place in